The difference between belief (‘Aqeedah), philosophy and theology (‘ ilm al Kalam)
The philosophy is the same topics as religion. Philosophers research aims to discover the origins and purpose of the universe, discovering the ways to achieve human happiness in the short and long term. These objectives are the two components of the philosophical discipline, both theoretically and practically. These issues are also the goals of religion [1]. But despite this coincidence, there is a substantial difference between religion and philosophy. Both differ in their origins, sources, methodology, influence, criticism of the evidence, and the final effect each has. In this investigation try to explain the differences between the two: religion and philosophy.
(1) Origins and Sources
The philosophy in all its manifestations is a “development” human that is subject to all restrictions, limitations, and incremental progress toward an unknown target that is inherent in human nature. Is subject to human potential for change, the alternation between the fence and diversion, and the closeness or distance to the targets set.
The most prominent philosophers could not escape the influence of their environment, so eventually their ideas and beliefs reflected the reality of their environment [2].
For example, consider the case of Plato. If we look at their work, we see that repeated myths that prevailed at the time, getting himself to produce myths to convey their ideas and beliefs. In fact, many of their beliefs and ideas are myths.
Said the sage Al ‘Aqqad on Plato: “The environment in which Plato lived idolatrous overwhelmed his thoughts, which included the idea in their beliefs in different gods and demigods who have no connection with the monotheistic religions [3].
Then Al ‘Aqqad discusses Plato’s position about the universe, to prove his earlier statement: “According to Plato, the universe consists of two levels contrary, the level of absolute reason, and the level of primordial matter. All power comes from the absolute reason, and all the failure is of primordial matter. There are intermediate beings at various levels, with the higher state is determined by the degree of reason and intellect, and the lower state by attachment to primordial matter. Some of these intermediate beings are gods, others are demigods, and other simple human beings “[4].
The reason why Plato accepted the idea of the existence of these gods intermediaries is, as Al ‘Aqqad: “Because he wanted to explain the existence of evil, imperfection and pain that exists in this world. The reason is absolutely perfect and is not limited by time and space, and all that emanates from him is perfect and beneficial. These intermediaries take care of Gods creation, mediating between the Almighty God and creation. That is, the imperfection, evil and pain from these intermediaries “[5].
It is also known that Plato believed in the transmigration of souls or reincarnation.
This is the philosophy described in his own sources.
The ‘Aqeedah (belief) on the contrary Islam is a Revelation from Allâh, and has all the divine qualities of the unalterable truth that can not be altered [6].
(2) The methodology [7]
The methodology differs from the Islamic philosophy in all its aspects. Philosophers begin by studying the human psyche, transforming it into its base and starting point. When they speak of knowledge, sometimes argue that it is empirical (based on experience), it is sometimes rational (based on reason), and sometimes a combination of both.
Made the basis of empirical knowledge and natural sciences, and argues that everything comes from them, and only through them can understand the other sciences and nature, mathematics and ethics. Then condition any premise of these three sciences, such as theologians (‘ilm Al kalâm) justify such basic concepts as well as that one is half of two, the body can not be in two places at once and that two opposites, as black and white, can not join.
Many of these people do not consider the ethical values such as justice and honesty, as part of the basic principles, but see them as minor issues that require convenience factors that sustain them.
Many philosophers trying to start his writing logic, then empirical science and mathematics, and finally mention the possibility of divine knowledge. Who analyze the writings of theologians will be surprised to find the same order of principles, as they usually review evidence that lead to the logic, then refer to the creation of the universe, and ultimately strive to demonstrate the existence of the Creator (God) . Some theologians divided between existing knowledge and appointing them exist different sub-categories, in the same way that philosophers do when they begin their treatises on the knowledge of the Divine.
Most of the philosophers discussed in detail issues relating to nature and instinct, then immersed in contemplation on the stars and planets, just after those who believe a god mention the need for the existence of God. Some of them try to prove the existence of which must necessarily be based on this universe must have a creator.
The aim of the scholastic theologians to demonstrate the oneness of the Creator, and that this has no partner or any partner. These theologians believe that this is the meaning and purpose of the testimony “There is no god but Allah (La ilaha il the Allâh).”
The methodology used by philosophers and theologians can consume life without reaching any conclusions from consideration. Every beginning is always presented surrounded by doubt, hesitation and confusion.
The methodology of the Koran, by contrast, used as a basis the message of all prophets, the invitation to worship only Allah, without falling into idolatry or polytheism:
(And by the way that I sent any Messenger before you [O Muhammad] I revealed that there is no god but I, [and ordered them:] so worship Me alone!) (21:25)
In principle every Prophet urged his people to worship only Allah:
(… O my people! Worship only Allah, for there is no god but He Did not you fear it?) (23:23). Asking them to worship Him with their hearts, their languages and their works. Worship means to know and remember.
According to this methodology, the base of knowledge is knowledge of Allah, not empirical knowledge. Allah is the First Cause, the Creator of all things, the last to whom all creation has to return. Know is the foundation of all knowledge, remember this is the basis of all memory, and strive in His cause is the basis of all efforts.
Ibn Abi Hatim said: “We agreed to knowledge with the help of Allah.” Ibn ‘Abbas was asked: “How have you reached the knowledge of your Lord?”. Replied: “Whoever attempts to understand their religion remain baffled by analogies throughout his life, wandering away from the track. We know Allah in the way he described, with the attributes that he told us. “
When the Prophet sent Mu’adh to Yemen, to invite people to Allah and his religion, he said he would go to a village of Christians and Jews, and advised that the first thing you should invite them to worship was Allâh. If they accepted his invitation, then and only then should teach the obligations and prohibitions. I never told him to invite people to doubt or to analyze the existence of divinity, as are the priorities of the philosophers and theologians.
Imam Al Bukhari started his collection of ahadith book with what is the source of all knowledge and faith, revelation. So the first chapter titled “The Beginning of Revelation” in which he described how it was revealed the knowledge and faith (Iman) the Prophet. After this second chapter titled “Book of Faith” which implies acceptance of all the teachings of the Prophet. Then the next chapter titled “Book of Knowledge” that are cited and explained as was revealed to the Prophet. We understand well that this great Imam organized his book according to a methodology that shows their knowledge and wisdom May Allah have mercy on him!
When Allah resurrect humanity, not to ask for his knowledge of empirical science, logic or natural science, but asked if they responded or not the call of His Messengers.
(Every time a Group is cast therein, its [Los Angeles] keeper will ask: Are not they a warner?
They will say: Yes indeed, we were presented with a warning but he denied it, and we said: Allah has revealed nothing and you are not only in great error.
And add: If we had listened or reasoned, would not now be condemned to the Fire.
Then recognize their sins. How far are the mercy of Allah the condemned to the Fire!) (67:8-11)
The evidence only established for humanity by sending the Prophets:
(We have not punished any people without first having sent a Messenger.) (17:15)
The invitation to worship Allah is the starting point in the Qur’anic methodology, and knowledge of Allah is the trunk of which have sprouted all other types of knowledge. Also the end point of this methodology is the worship of Allah, as it is the direct result of knowing and affirm His Oneness (Tawheed). Determine the existence and oneness of the Creator is the ultimate goal of philosophers and theologians, but this is only part of the Qur’anic methodology, because despite its importance, this statement is not enough. The contemporaries of the Prophet pagan idolaters also made this statement and yet were invited to follow the path of Islam.
(If you ask them [the idolaters]: Who created the heavens and the earth? Will say: Allah !…) (31:25)
(Ask: Who is the creator of the seven heavens and Lord of the Mighty Throne? Certainly say: Allah.) (23:86-87)
Philosophers examine the human mind and spirit, stepping into a world of endless, so endless that even today has failed to reveal the true nature of being human. Mankind has made a great effort to discover its nature, but despite that we have a wealth of observations made by philosophers, scientists, poets and spiritual leaders from all eras, we can only understand some aspects of being human, but still do not know the human being as a whole.
Our ignorance of human nature is almost complete, the deepest questions of those who study mankind are still without answer, because there are unlimited areas within, our soul, our ego that still remain unknown [8].
If this is the real knowledge has been obtained to the twenty-first century, how could the nature of the human soul be the basis other sciences? On knowledge of matters that are beyond the visible, it is clear that philosophy has lost its way.
(3) The influence
The ‘Aqeedah is distinguished by its enormous influence over the souls of their followers. The philosophy has no hope of achieving that level of influence, and moreover it would be improper to achieve that position because of his constant contradictions, and that philosophy seeks knowledge and truth within human reach of intellect. The philosopher who best knows the limitations of the human mind, and failure would mean for human beings try to achieve the degree of perfection. This is the cause of academic tolerance and modesty among the most prominent philosophers. Socrates, despite his eminent position among philosophers used to say: “All I know is that I know nothing.”
Instead, the believer in the doctrine (‘Aqeedah) divine knowledge can provide only one who is omniscient.
Belief (‘Aqeedah) implies commitment, humility and submission, and accepts no argument or contradiction in its decisions. If the human doubt and questioning some point in their belief, will, in fact, philosophizing on such matter, and not yet a believer. This reflection is then that turns into belief. It is here that there is no point of comparison, because the believer is what gives meaning to your life, to the point of giving their lives to defend these ideals and beliefs.
Shaykh Muhammad ‘Abdullah Darrâz explained the mystery behind this phenomenon when he said: “The mystery behind this phenomenon is the extent of belief in the human essence, what distinguishes the philosophy impregnable. The difference lies in the contrast between mere intellectual information and belief. A person can intellectualize the meaning of love, but may not get to experience it.
Philosophical knowledge are achieved through the senses, or intellect, or mere intuition. The soul, meanwhile, is foreign to the following surface, as no changes infuse their state and behavior. In conclusion: The thoughts, ideas and principles of human origin may be similar to faith and belief.
The magnet – the Faith – is knowledge that profoundly influence and impact on human consciousness, taking root in the heart, filling it with the tranquility and peace of certainty, not-so-leaving the slightest room for doubt and hesitation . Faith is closely connected with feelings and consciousness, and is the faith that leads to an idea of the level of reason to the depths of the heart, as if the idea were the food and drink to nourish the soul. Thus, the idea becomes one of the key elements of his life, and faith in the idea becomes a driving force, vital and creative that lets nothing stand in his way.
This is the difference between religion and philosophy. The aim of philosophy is knowledge, and purpose of religion is faith. The goal of philosophy is simply cold and inert knowledge that takes an inanimate form, while the goal of religion is a strong soul and full of vital energy.
Darrâz notes that the philosophy focuses on only one aspect of the soul, while religion takes control of the soul in its entirety. Philosophy notes, reviews, and reaches its conclusions, seeking to dissect the reality and kill her spirit, then try to assemble the pieces in an unnatural way that can be understood by reason. In this way leaves the impression that the soul is a dry husk, empty. Religion, on the other hand, is a symphony of concepts that provides us with a clear and complete picture of reality, which penetrates deep into the heart, so that the soul is given subjecting him completely.
Darrâz illustrates the subtle difference between philosophy and religion. He notes that the goal of philosophy is theoretical, even in its practical aspect, while the goal of religion is practical even in its theoretical aspects. The main purpose of philosophy is to show us what is truth and what is good, and where they can be found, apart from that, not worried about our attitude to truth and goodness you have defined. Religion, on the other hand, tells us what is truth, not only for the purpose of definírnoslas to know her, but to believe in it, the love and respect, and informs us of our obligations to fulfill and perfect the our souls to do so.
To make the matter even clearer, he compares the practical effects of religion and philosophy. Darrâz explains that religion calls the attention of man towards his Creator so you can meet him and turn to Him, loving Him and glorifying Him, while the goal of philosophy is merely to point out the knowledge that makes the connection between cause and effect.
He explains that religious belief (‘Aqeedah) positive influence in society, because it motivates the believer to fulfill the goals of it and spread its message, while philosophy does not care about their message, unlike some philosophers to the hide of other monopoly.
(4) The character and style [9]
Islamic belief has style, dynamic and distinctive rhythm, a deal directly dealing with universal truths that can not be put into words, but words and phrases can evoke. It is distinguished by the fact that addresses all aspects of the human condition, encouraging all their potential and abilities, not directed only to the rational side of humanity.
Philosophy, on the other hand, has approached differently, seeking to contain the universal reality in sentences, although the type of reality that seeks to address can not be defined by mere words. Moreover, the essential aspects of these realities are, by their very nature, beyond the arena in which the human intellect operates normally. The inevitable result is that philosophy ends up being overly complex, confusing and dry. Therefore, the Islamic belief should not be discussed and expressed in a philosophical way, as this would kill her, extinguishing his light, confining it to only one aspect of the human condition.
Hence, we can see the complexity, dry, limitations and bias that exist in all efforts to discuss and present to the belief in this way foreign to his nature. The way the Qur’an explains the Islamic belief is characterized by its simplicity and clarity which make it possible for all people understand it, no matter what their level of understanding. So each person is absorbed in his own ability of understanding and conviction. The complex style of philosophy, by contrast, is full of terminology understood by few.
(5) The method to derive evidence
The manner in which the Quran gives the evidence is different from the way of philosophy and ‘ilm Al Kalam. We can clarify this distinction by mentioning the following points:
a) The Quran mentions the evidence that provide the distinct and visible signs in the universe that indicates the Oneness of the Creator. Philosophy and ‘ilm Al Kalam also do, but the focus of the Koran differs from philosophical approach. The Quran refers to the same signals that will inevitably lead us to recognize his Creator and to know about the sun inevitably leads us to know that the sun exists, no need to raise as philosophers make analogies to show that universe is an entity created.
Knowing that the universe was created by Allah and is under His control is instinctive. No need to produce evidence and establish proof. The man knows instinctively that this universe that he sees needs a Creator, Who is submitted. This concept does not need analogies that philosophers produced to prove that the universe is an entity created and there is a Creator. Allah, the Exalted, says:
[Do not the disbelievers that the heavens and the earth were a homogeneous and dispersed, and we created from water every living thing? Do they even after this they will not believe?
And We affirm the mountains on Earth lest they shake, and got ready for you traveling paths for them.
And we made the sky a canopy, to which content it does not crash [on Earth], but nevertheless unbelievers refuse to think in His signs.
It is He who created night and day, and ordered the sun and moon traveling on each orbit.] (Qur’an 21: 30-33)
b) The rational evidence [10] that the Qur’an presents you agree with the majesty and perfection of Allah, the Exalted. When the Koran speaks of Allah does not use vague and general analogies can be applied to everything, as this may imply that the Creator and His creation are the same. Rather, the Qur’an uses the analogy of “the most sublime” when speaking of Allah, the Exalted does it mean that if there is any attribute of perfection that can be applied to any mortal creation, as right and proper that the Creator is described that way and with these attributes, for He is granted the perfection of His creation. Allah, the Exalted says:
[... And Allah is the most sublime example ...] (Qur’an 16: 60)
Allah is free from all imperfections present in His creatures.
c) We may also note that the rational evidence presented by the Quran tells the truth in the most eloquent and concise, while much of the rational evidence presented by the philosophers and scholars of ‘ilm Al Kalam is not strong. If the evidence used to prove the truth is weak, this will lead to doubt, confusion and frustration about the truth, and may even lead to rejection of the truth, because it would be easy for the opposing party to expose the limitations of the evidence. If they refute the evidence, then they have refuted the truth, even truth itself is strong, and the weakness is in evidence (and not the truth itself.) For this reason we see that the scholars of ‘ilm Al Kalam are people who change more frequently than one opinion to another, can claim an opinion on one occasion, and the contrary opinion in another, and even accused some people of disbelief for holding an opinion that they themselves have said on another occasion. This contrasts with evidence from the Quran and the Sunnah to his followers to adhere to and about which they do not feel the least confusion [11].
d) We note that some of the evidence used by scholars of ‘ilm Al Kalam are ineffective and sometimes even false, because they involve the rejection of the truth established by the Qur’an and Sunnah.
They rejected the texts that say that Allah is in heaven, saying that Allah can not be in a particular direction, because that would put limits. But the text clearly states that He is in heaven. His mistake was that they thought that if they claimed that Allah was in the sky were saying that it contained the heavens. They also erred when they tried to implement human analogies to the Divine nature.
(6) Results
Another difference is that the Qur’an tells us in detail about the faith, as I said Jundub ibn ‘Abdullah: “We learned about iman (faith), then we learned the Quran and our faith increased.”
The Qur’an describes our Lord, and says that he has Face and Hands, and He can hear and be seen. It teaches us His Names and Attributes, telling us that He is Ar-Rahman (the Gracious), Ar-Rahim (the Merciful), Al Malik (The Sovereign), Al Quddus (The Most Holy), As-Salam (The Peacemaker), Al Mu’min (the dispenser security), Al Muhaimin (the Zealot), Al ‘Aziz (The Mighty), Al Jabbar (the Compeller) … informs us of His actions and creations, and describes the Resurrection and its horrors, and Paradise and Hell, and it is as if we were seeing.
But in the case of ‘ilm Al Kalam, as presented to us by faith described is a more condensed form, without any detail at all.
There is no total reconciliation
There is no total reconciliation between religion and philosophy, because they are two different methodologies, from beginning to end, methods and styles, their influence, and – above all – in their origins and sources.
Islam does not need anything or anyone wants to complete or perfect, because it was made perfect by the All-Knowing, the Omniscient:
[Today I have perfected your religion for you, completed My favor upon you and have chosen for you Islam as your religion ...] (5:3) do not need reconciliation between Islam and philosophy, or between Islam and Judaism or Christianity, or between Islam and communism or socialism. Islam is the truth and no falsehood in it.
[It is unchanged and has not been denied by [any book] that precede [or can be refuted by any book] that will happen because it certainly is a revelation from the Wise, Praiseworthy.] (Quran 41:42)
Anything else is false, or is truth mixed with falsehood. Islam came not to be governed by the ideas of the people, but rather came to rule the lives of living beings and to correct the deviant beliefs and ideas.
We must preserve our belief and shari’a distinct and pure, as our Lord wills:
[... It is clear what the right direction and that the loss ...] (Qur’an 2: 256)
If mixed with something else, this leads to confusion, confusion that Allâh reproached the people of the Scripture when he said:
[O People of the Book! Why mix their truth with falsehood and knowingly hide the truth that you know? ] (Quran 3: 71)
2) The attitude of scholars to the philosophy
The scholars were opposed to the trends that call to mix the issues of ‘Aqeedah – the belief – with the philosophy and’ ilm Al Kalam. The pioneers of this trend are the so-called “philosophers of Islam,” as Ibn Sina (Avicenna), and was against the views influenced by the philosophy of these people who opposed the wise.
The greatest scholars were of two types: one group consisted of those who noted the danger of this idea from the start and resisted this trend since its inception, as Imam Ahmad and Imam al-Shafi’i (which Allah’s mercy be upon them both). Ash-Shafi’i said that those who study ‘ilm Al Kalam should be heavily punished and reprimanded for having abandoned the Quran and Sunnah by’ ilm Al Kalam.
The other group consists of scholars who followed in the footsteps of philosophers and whose efforts were consumed according to their methods. Many of these students did not understand what was going on until they reached the final years of their lives. Many of these scholars when they discovered the mistake they had made and all the time they had lost with the philosophy felt great sorrow and regret very much. Repent to Allah and asking forgiveness were careful to warn those who came after them of their error, warning them to follow the path of deviation.
Among this group is Omar ibn Muhammad Ar-Razi who said in his book Aqsâm Al Ladhdhât [12]:
“I studied the various philosophical schools of thought and ‘ilm Al Kalam, and realized that they have nothing to offer the diseased heart, and can not satisfy man’s thirst (for knowledge).” He returned to the Quranic methodology, and gave an example of it in relation to the divine attributes: “I saw that the best way is the way the Koran. Read (these verses) in which the Quran confirms the attributes of Allah, the Exalted:
[The Merciful is established on the Throne. ] (Qur’an 20: 5)
[... To Him ascend the good words [and glorification] … ] (Qur’an 35: 10)
And read where he denies any similarity between human attributes and attributes:
[... There is nothing like Him ... ] (Qur’an 42: 11)
[... Men can never achieve his knowledge. ] (Qur’an 20: 110). “
Then he said: “Anyone who has been through the same experience I know what I’m talking about.” [13]
Ash-Shihristânî said the same thing, noting that after spending a long time studying with the philosophers and scholars of ‘ilm Al Kalam found nothing but confusion and grief [14]:
“I spent my life studying in different schools of philosophy, studying all their views. And I saw in them but people confused or immersed in great sorrow.”
Al Yuuaini, one of the most prominent students called Islamic philosophy (‘ilm Al Kalam), the study warned of the same saying: “O my friends, do not study’ ilm Al Kalam. If I had known what the ‘ilm Al Kalam would make me, I had not studied. ” [15]
During his agony, he said in sorrow and pain: “I plunged into a vast ocean, and forget the people (scholars) of Islam and knowledge. I relished that against what they warned me, and now if Allah does not involve me with His mercy, then Ibn Al Yuûaînî poor. Here I am, dying affirming the ‘Aqeedah (belief) of my mother [16]. “
Abu Hamid Al Ghazali (Allah’s mercy be upon him) was one of those who spent a long time examining and studying ‘ilm Al Kalam, moving from one group to another, until the end of his life was hesitant and embarrassed about philosophical issues. He wrote a book called Ilyâm Al ‘Aûuâm’ an ‘Ilm al Kalam (Preventing the masses to study’ ilm Al Kalam. He considered as Haram study philosophy except in certain circumstances: “The truth is that ‘ilm Al Kalam is Haram except for two types of people. “
In the last days of his life, he abandoned the study of ‘ilm al Kalam and returned to the Hadith of the Messenger (peace and blessings of Allah be upon him). Ghazali He died with a copy to Saheeh al Bukhari on his chest.
Abul Hasan Al Ashari was raised as a Mu’tazili, and remained so for forty years, then leave this school ‘ilm Al Kalam. He stated clearly that Mu’tazilah were diverted, and unequivocally rejected.
